In 995, Yuanqing 源淸, a renowned master of the Tiantai school in China, requested the Japanese Buddhist community to critique his work, the
Guanjing shu xianyao ji 觀經疏顯要記 (
Xianyao ji). In response, Genshin 源信 and Kakuun 覚運, two prominent Japanese Tendai
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In 995, Yuanqing 源淸, a renowned master of the Tiantai school in China, requested the Japanese Buddhist community to critique his work, the
Guanjing shu xianyao ji 觀經疏顯要記 (
Xianyao ji). In response, Genshin 源信 and Kakuun 覚運, two prominent Japanese Tendai scholars, authored the
Kan muryōju kyō sho kenyō ki hamon 観無量寿経疏顕要記破文 (
Hamon) containing 21 critiques. This paper examines the historical context, content, and influence of the
Hamon. The
Hamon serves as an important example of Sino-Japanese Buddhist exchange, as it was the Chinese side that first initiated this intellectual engagement with the Japanese monks—and not the other way around. The analysis of the text indicates that the
Hamon was not merely a critique but a platform for intellectual exchange. Genshin and Kakuun’s critiques reflect Silla’s Pure Land Buddhism, whereas Yuanqing’s
Xianyao ji embodies the Chinese Tiantai commentary tradition on the
Guan wuliangshou jing 觀無量壽經. Although not directly recorded in Chinese sources, some records suggest that the
Hamon had reached China and potentially influenced Zhili’s 知禮 thought. This study aims to deepen our understanding of Sino-Japanese Buddhist exchanges during the late 10th and 11th centuries, illustrating what may be described as ‘Buddhism on a countercurrent.’
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